VIII rather where no fault is at all; which I do only for this CHAP intent, that because the book now shall be set forth by his Grace's censure and judgment, I would have nothing therein A.D. 1538 that Momus could reprehend: and yet I refer all mine annotations to his Grace's most exact judgment; and I have ordered my annotations so by numbers that his Grace may readily turn to every place; and in the lower margin of this book, next to the binding, he may find the numbers which shall direct him to the words whereupon I make the annotations and all those his Grace's castigations which I have made none annotation upon, I like them very well: and in divers places also I have made annotations, which places nevertheless I mislike not, as it shall appear by the same annotations." of "the In From this it appears that a corrected edition was Latin projected in 1538, but it does not appear that the translation design was carried out. The book was used in its stitution" original form for about seven years, and was translated into Latin by direction of the King. This fact we learn from a letter written by the Privy Council to Dr. Wotton, when he was sent on a mission to the Diet of Spires. The letter is dated March 6, 1543-4, and contains the following passage: "Furthermore, ye shall receive herewith four books of the Institution of a Christian, set forth first in English by the King's Majesty, with the advice of his learned men, for the establishment of Christian religion amongst his Highness' subjects, and now lately by his Majesty's commandment translated into Latin. And forasmuch as it is thought that at this Assembly matters of religion shall be diversely debated of sundry men, his Majesty hath thought convenient to send the said books unto you, to the intent it might appear to the Emperor how conformable to Christ's doctrine, the institution of His holy Church, the learning is which his Majesty hath ordained to be taught to his Highness' people. For the which 4 CHAP purpose his Majesty's pleasure is you shall, on his behalf, VIII present one or two of them to Mons" Granvele with his A.D. 1543 Majesty's hearty commendations, and in the delivery of the The "Ne cessary and Erudi same so to handle the matter as it may appear to Granvele that you desire, as of yourself, and would wish that it would like the Emperor to take one of the books out of his hands: wherein you may say (and say the truth) he shall see a sincere and upright judgment touching Christian religion, and a doctrine conformable to Holy Scripture and the Catholic Church of Christ."5 Shortly after this, however (and perhaps in conseDoctrine quence of the review of the "Institution" entailed by tion" a re- its translation into Latin), it was determined to issue vision of a new edition. One chief reason for this appears to tution" have been that it was inconvenient to have the "the Insti exposition of the Creed divided and printed in two separate parts of the volume, partly in the form of a paraphrase, and partly in that of notes and observations. These were, therefore, combined into one commentary on the Creed, and had, of course, to undergo much alteration before the process of combination could produce a satisfactory result. It was then natural that other revisions should be suggested and adopted, and the articles on the Sacraments of Baptism and the Holy Eucharist, as well as those on Penance and Holy Orders, were much extended. This work of revision was undertaken by Convocation, which sat between April 4 and May 12, 1543; but they plainly adopted the annotations made by Cranmer, here and there one made by the King, and perhaps some from other quarters. The revised work was in print by May 29, 1543, and was published in English under the new name of "A Neces 5 State Papers ix. 615. VIII sary Doctrine and Erudition for any Christian Man," CHAP with a preface or letters patent from the King appended. A Latin translation under the old title, A.D. 1544 "Pia et Catholica Christiani Hominis Institutio," was printed by Berthelet in the following year, being completed, as appears from the colophon, on February 18, 1544-5. It was substantially identical with the "Institution of a Christian Man," and was evidently intended to be so, but in some parts that work has been condensed, and in others expanded, in its passage through the revising hands of the Convocation. Perhaps the revision was an impolitic step, for the "Erudition" seems to have been little known and little used; while, at the same time, the issue of a revised work would naturally diminish the credit and authority of that of which it was a revision." doctrinal ments But the revised publication just noticed marks the Other im last, or nearly the last, action of this reign in the portant matter of doctrine; and before it was issued, two moveimportant steps had been taken, the one to promote doctrinal union between Continental and English reformers, the other to enforce uniformity of doctrine in England. The first was attempted by means of a conference with Lutheran divines, the second by the Statute known as the Act of the Six Articles: which, in fact, arose out of the conference in question. 66 6 Hence called the King's Book," but this name was given to several other volumes, including the "Institution." 7 There are extant, however, three English editions of the "Erudition," printed in 1543 and Dec. 1545, and one Latin in Feb. 1545. Both it and the "Institution" were CHAP ferences with 'the German An attempt had been made, as early as 1535, to establish some common action between the German A.D. 1535 reformers and the English Church. Dr. Barnes (at Early con- that time resident in England again under the patronage of Anne Boleyn) was sent to the princes of the Protestants Augsburg Confession with a communication from the King; and was joined, not long afterwards, by Fox, Bishop of Hereford, and Heath, Archdeacon of Stafford, and afterwards Archbishop of York. Barnes had become acquainted with Luther, Melancthon, Justus Jonas, and other leading reformers, during his exile, and had also been in favour with the Duke of Saxony: and he was doubtless chosen for the embassy because of these qualifications. But the "Smalcaldic League" of Protestant princes and states would only agree to receive the King's proposals of a treaty on condition that, among other things, he would accept the title of "Patron and Protector of the League," defend it against foes, and subscribe to the Confession of Augsburg. The King declined to subscribe to this as it stood, and requested that "orators," and some learned men with them, might be sent to England by the German Protestant states to confer, talk, and commune upon the same. Some theological conferences took place at Wittenberg between Bishop Fox, Heath, and Barnes on the one side, and Luther, Melancthon, The thir- with several other German divines, on the other: and these resulted in thirteen articles of religion, which were drawn up as a basis of union. But nothing came of these negotiations at the time, and teen arti cles of religion 8 Lord Herbert's Life of Henry These are printed in Jenkyns' the State Paper Office. They are largely borrowed from the Confession of Augsburg. VIII they dropped altogether until 1538. In that year, CHAP Henry again wished to strengthen his hands against a foreign invasion by gaining over the princes of A.D. 1538 Germany to his side: and he sent a confidential agent to them when they were assembled at Brunswick, with protestations of his zeal against the Bishop of Rome. He again urged them to send over Melancthon and other divines to England that a conference might be held, and they agreed to do so. The chief persons selected for this embassy were Francis Burckhardt, vice-chancellor to the Elector of Saxony, George à Boyneberg, a doctor of laws and nobleman of Hesse, and Frederic Myconius, formerly a Franciscan, but now a follower of Luther. Melancthon's gentle spirit might have had a good effect in this conference, but he could not be spared from political and university duties which required his presence at Wittenberg. tempt at the Lu The embassy reached England in June 1538, Last atBurckhardt, its leader, bearing a letter to the King union with in which he was earnestly requested to promote therans union among the reformers. Henry appointed a commission of divines to confer with them, consisting of Archbishop Cranmer, two other bishops, and four doctors. These German "orators" remained in England until September 1538, discussing with their English associates all the subjects of faith which were then in controversy. The King himself took part in the discussion, which seems to have been of a hopeful character so long as it was confined to the principal doctrines of the Creed, but broke down as soon as the Sacraments were taken into consideration. The thirteen articles partly agreed upon in 1535 were again brought forward, but these did not embrace the |